Jane Addams Hull-House Museum

2021 ◽  
pp. 148-157
Keyword(s):  
2017 ◽  
Vol 6 (2) ◽  
pp. 306
Author(s):  
Silvana Panza

The focus of this study concerns a deep analysis on the innovative educational method utilized by Jane Addams (1860-1935) at Hull House. She was a philosopher, but first of all we can consider this woman as a sociologist, because of her careful survey on society, Addams’s activities also implied a new educational project based on the social care of poor workers and their families. She chose for her extraordinary experience one of the most slummy suburbs in Chicago, where with her friend Ellen Gates Starr founded in 1889 this settlement. The main intention of the sociologist was to give immigrants lots of opportunities to understand Chicago’s social and political context. It was important to create a place where immigrant families could socialize, learning more about their rights and possibilities. For this reason Addams suggested that it needed to start from education, taking a particular care of children who lived in that area. It was necessary to promote a reform on the different culture learning to support immigrants in their integration, people who came there hoping to find a job into factories. In 1889 when the settlement was founded, there were about four hundred social houses around the States. Addams’ s important social and political idea was to develop a democratic society, where each person could recognize himself/herself as a part of it, avoiding marginalization and segregation. The sociologist was a central figure at Hull House for about twenty years.


1999 ◽  
Vol 33 (1) ◽  
pp. 1-18
Author(s):  
JANET BEER ◽  
KATHERINE JOSLIN

Charlotte Perkins Gilman travelled from California to Chicago in 1896, spending three months at Hull House with her friend Jane Addams. Their discussions that summer resulted in a curious cross-pollination, each woman borrowing from the other, although neither, as it turns out, finding the exchange quite comfortable. Gilman, gratified by the intellectual audience at Hull House, was repelled by the day-to-day visceral contact with the poor. When Addams arranged for her to run a settlement on Chicago's North Side, known as “Little Hell,” Gilman eyed the grim prospect: “The loathly river flowed sluggishly near by, thick and ill-smelling; Goose Island lay black in the slow stream. Everywhere a heavy dinginess; low, dark brick factories and gloomy wooden dwellings often below the level of the street; foul plank sidewalks, rotten and full of holes; black mud underfoot, damp soot drifting steadily down over everything.” Poverty, in her description, infects both nature and culture, fouling the city and infesting it with literal and metaphorical disease. She soon handed her job over to Helen Campbell and moved on to write her theoretical analysis of the disease of middle-class marriage, Women and Economics (1899); “my interest was in all humanity, not merely the under side of it,” she mused, “in sociology, not social pathology.”


Author(s):  
Kristen Renzi

What power did Jane Addams see in a group of elderly female Hull-House clients who came searching in 1913 for a purported “Devil Baby”? Kristen Renzi argues that Addams uses the tale as a catalyst for her depictions of cultures that explicitly challenge the modern tendency to discount the past in the name of progress. Temporally and ideologically, Addams can be situated at modernity’s threshold, for her work exhibits ties to both nineteenth-century femininity and twentieth-century public intellectualism. Through The Long Road of Woman’s Memory (1916), Addams not only overtly analyzes the ways in which women experience, remember, and give meaning to their gendered realities, but also uses the Devil-baby tale to query her own “threshold” position. Her equal investment in both modern possibilities for women and traditional, explicitly feminine forms of knowledge provides a model of considering a feminist recovery that, far from objectifying relics of the past, demonstrates the contemporary socio-political needs and possibilities that can only be understood through a pragmatic turning backward.


1952 ◽  
Vol 26 (3) ◽  
pp. 334-338
Author(s):  
Edith Abbott
Keyword(s):  

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